JX.

from this writer, which it will be perfectly needless CENT. to recite; for, as Fleury owns, Dungal scarcely makes use of any arguments; and "in truth," continues he, "the main proofs in this matter have always been the tradition and constant usage of the Church.". In the judgment of men who determine controver sies, which enter into the essence of Christianity by the Scriptures alone, the victory of Claudius in this dispute is decisive.

j

We are obliged, however, to Dungal, for the preservation of the extracts of the apology. In addition to the argumentative parts, there are also some pathetic exhortations interspersed in the work, which show the ardour of the bishop's mind, and the charitable zeal for divine truth and the salvation of souls with which he was endowed. I shall present the reader with a few sentences*. "All these things are ridiculous, rather worthy of lamentation than of grave discussion; but we are obliged to describe them, in opposition to fools, and to declaim against those hearts of stone, whom the arrows and sentences of the divine Word cannot pierce, and therefore we are under a necessity to assault them in this manner. Come to yourselves again, ye wretched transgressors: why are ye gone astray from the truth, and fallen in love with vanity? Why do you make the souls of multitudes the associates of devils, by the worship of idols, estranging them from their Creator, and precipitating them into everlasting damnation?-Return, ye blind, to your light.-Shall we not believe God, when he swears, that neither Noah, nor Daniel, nor Job† shall deliver son or daughter by their righteousness? For this end he makes the declara tion, that none might put confidence in the intercession of saints.-Ye fools, who run to Rome, to seek there for the intercession of an Apostle, when will ye

CHAP. be wise? What would St. Augustine say of you, whom we have so often quoted?"

III.

If the works of this great and good man had been published as faithfully as those of his adversaries, I doubt not but he would appear to us in a much more striking light than he can do from a few imperfect quotations. But his writings were either suppressed or secreted. The reign of idolatry had taken place, and the world worshipped THE BEAST. The labours, however, of Claudius, were not in vain. In his own diocese, at least, he checked the growing evil; and Romish writers have owned, that the valleys of Piedmont, which belonged to his bishopric, preserved his opinions in the ninth and tenth centuries. Whence it is probable, that the Churches of the Waldenses were either derived, or at least received much increase and confirmation from his labours.

If we look at the subject matter of this bishop's preaching and expositions, in an evangelical view, it will appear that the controversy between him and his adversaries was, whether man shall be justified before God BY JESUS CHRIST THROUGH FAITH ALONE, or whether he shall betake himself to OTHER REFUGES for the peace of his disquieted conscience. What those other refuges may be, will much depend on the customs and habits of the times in which a man lives. In an age, like our own, of great civilization and refinement, they will, chiefly, be acts of humanity and kindness to the needy: in an age of superstition, they will be ceremonial observances, and the whole apparatus of WILL-WORSHIP*, Against the false reliefs of a burdened conscience, which the popedom exhibited, this first Protestant reformer militated in much Christian zeal, and pointed out to his hearers and his readers the mediation of Jesus Christ, as the sole and all-sufficient

See Coloss. ii.

object of dependence. With what success this was done among his people, we have no account; but, doubtless, so great a light was not set up in vain; and could I recite the effects of his labours in Piedmont, the account would in all probability be both pleasing and profitable to evangelical minds. Let us see what farther discoveries we can make of his spirit and views, from the extracts of his writings drawn from another of his adversaries.

This was JONAS, BISHOP OF ORLEANS. He wrote three books against Claudius, filled with invectives. He mentions, however, such reasonings made use of by his adversary, as it was not in his power to overturn, particularly the authority of the second commandment, on which hinge, indeed, the whole controversy turns, so far as it relates to the worship of images. In regard to pilgrimages to Rome, Claudius observes, that the greater part, in consequence of them, become worse men than they were before. In opposing the popedom, he observes, that men void of all spiritual understanding, misap ́plying those words of our Lord, "I will give unto thee the keys," &c.t ignorant men, setting aside all spiritual understanding, hope to obtain eternal life by making pilgrimages to Rome. Hence we see, that the power of the popedom was much founded on the misguided consciences of men. Persons distressed, on account of their sins, naturally catch at every support, which offers them relief. And, the true light of the Gospel of peace no longer shining, they availed themselves of the delusory consolations offered by the popedom; and thus, at once, gained a false peace, hardened themselves in real wickedness, and supported the grandeur of Antichrist. What a blessing is the real Gospel! It both consoles and sanctifies the sinner, and removes the most powerful incitements to superstition. But, to pro

Centuriat. Magd. Cent. IX. ↑ Matt, xvi. 19.

CENT.

IX.

CHAP, ceed with the words of Claudius.

III.

"It is not said, whatsoever thou shalt bind in heaven, shall be bound on earth.-By this we should know, that the ministry of the bishops of the Church continues only so long as they remain upon earth. After they have left this world, it ceases: St. Peter has no longer any influence in the government of the Church militant; and his successors exercise the office, so Claudius, long as they live indeed, but no longer*." From for sixteen the year 823, Claudius wrote against the prevailing against the superstition, and lived to the year 839. That he prevailing was not put to death for confessing the real faith superstitions. of Christ, seems to have been, under Providence, Dies, owing to the protection of the French court. The cause, which he espoused, was still, in part, support839. ed in the western churches; and the Roman hie

years, writes

A. D.

rarchy was not yet able to establish idolatry in its full extent, and to punish all its opposers. It is proper to add, that even the adversaries of Claudius did not insist on the worship of images; they only asserted that they were innocent and useful. So far were the decrees of the papacy from being owned as decisive, through Europe. At the same time, it must be confessed, that the middle path, which first had the sanction of Gregory, and was afterwards confirmed by the Carolin books and the council of Frankfort, naturally paved the way for the gradual establishment of idolatry.

* I have added a word or two explanatory of the meaning. which, on account of the imperfection of the quotation, is sufficiently embarrassed. I apprehend, he is inferring from the real words of our Lord, "whatsoever thou shalt bind on earth, shall be bound in heaven," that St. Peter's episcopal acts terminated with his life; whereas, if it had been said, whatsoever thou shalt bind in heaven, shall be bound on earth, some countenance might seem to be given to the idea of the continuance of his power on earth, in the persons of his Cent. Magd. Cent. IX, 118,

Successors.

CHAP. IV.

THE CASE OF GOTTESCHALCUS.

THE

HE subject of predestination and grace had been formerly controverted in the churches of France, with a considerable degree of acuteness and ingenuity, and what is still more pleasing to a Christian mind, with seriousness, candour, and charity. We have seen with what zeal the doctrine of divine grace had been defended and illustrated by the followers of Augustine, and what a salutary influence had attended that doctrine on the knowledge, the spirit, and the lives of Christians. It has appeared also, that many who, partly through an ill-grounded fear of pernicious consequences, and partly through a misunderstanding of the nature of the subject, were averse to the sentiments of Augustine, did, still sincerely abhor Pelagianism, and, with a happy inconsistency, lived humbly dependent on divine grace alone, though in words. they maintained Semi-Pelagianism. But, as superstition, idolatry, and ignorance increased, the truly evangelical views of Augustine were more and more thrown into the shade, and the case of Gotteschalcus showed, that it was now no longer permitted to a divine to promulge the sentiments of the bishop of Hippo with impunity.

Gotteschalcus was born in Germany: from early life he had been a monk; and had devoted him self to theological inquiries. He was peculiarly fond of the writings of Augustine, and entered with much zeal into his sentiments f. That he really

See p. 589 of Vol. II.

+ I have extracted the best account of this person which I could, from Fleury and Du Pin, both Roman Catholic writers: I have availed myself also of the remarks of

CENT.

IX,